The Lost Message

The ants, plagued by predators like birds, anteaters, and centipedes, sought unity to protect themselves but failed due to discord among their factions. Each group pursued its own solution—building homes, living underground, fleeing to trees, or attempting flight—yet all strategies faltered against their enemies. Despite the Insect-king’s message of unity sent via the slow Beetle, the ants remain divided and vulnerable.

Source
South-African Folk Tales
by James A. Honey, M.D.
New York,1910


► Themes of the story

Conflict with Nature: The ants face constant threats from natural predators like birds, anteaters, and centipedes.

Community and Isolation: Despite their communal nature, the ants’ inability to unify leads to their continued vulnerability.

Moral Lessons: The tale imparts the lesson that unity and cooperation are essential for overcoming common challenges.

► From the same Region or People

Learn more about the Bushmen


The ant has had from time immemorial many enemies, and because he is small and destructive, there have been a great many slaughters among them. Not only were most of the birds their enemies, but Anteater lived almost wholly from them, and Centipede beset them every time and at all places when he had the chance.

So now there were a few among them who thought it would be well to hold council together and see if they could not come to some arrangement whereby they could retreat to some place of safety when attacked by robber birds and animals.

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But at the gathering their opinions were most discordant, and they could come to no decision.

There was Red-ant, Rice-ant, Black-ant, Wagtail-ant, Gray-ant, Shining-ant, and many other varieties. The discussion was a true babel of diversity, which continued for a long time and came to nothing.

A part desired that they should all go into a small hole in the ground, and live there; another part wanted to have a large and strong dwelling built on the ground, where nobody could enter but an ant; still another wanted to dwell in trees, so as to get rid of Anteater, forgetting entirely that there they would be the prey of birds; another part seemed inclined to have wings and fly.

And, as has already been said, this deliberation amounted to nothing, and each party resolved to go to work in its own way, and on its own responsibility.

Greater unity than that which existed in each separate faction could be seen nowhere in the world; each had his appointed task, each did his work regularly and well. And all worked together in the same way. From among them they chose a king–that is to say some of the groups did–and they divided the labor so that all went as smoothly as it possibly could.

But each group did it in its own way, and not one of them thought of protecting themselves against the onslaught of birds or Anteater.

The Red-ants built their house on the ground and lived under it, but Anteater leveled to the ground in a minute what had cost them many days of precious labor. The Rice-ants lived under the ground, and with them it went no better. For whenever they came out, Anteater visited them and took them out sack and pack. The Wagtail-ants fled to the trees, but there on many occasions sat Centipede waiting for them, or the birds gobbled them up. The Gray-ants had intended to save themselves from extermination by taking to flight, but this also availed them nothing, because the Lizard, the Hunting-spider, and the birds went a great deal faster than they.

When the Insect-king heard that they could come to no agreement he sent them the secret of unity, and the message of Work-together. But unfortunately he chose for his messenger the Beetle, and he has never yet arrived at the Ants, so that they are still to-day the embodiment of discord and consequently the prey of enemies.


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Mayrah, the Wind that Blows the Winter Away

As winter begins, iguanas, black eagle hawks, and shingle-backs retreat to their winter shelters. They remain hidden until Mayrah, the wind, signals spring with a thunderstorm and the song of the butcher birds. Emerging, the creatures find a land rejuvenated by Mayrah, who brings flowers, birds, and abundance. Eventually, Yhi, the sun, takes over, leading the cycle back to winter and Mayrah’s return.

Source
Australian Legendary Tales
collected by Mrs. K. Langloh Parker
London & Melbourne, 1896


► Themes of the story

Supernatural Beings: Mayrah, personified as the wind, plays a crucial role in altering the seasons, influencing the natural world.

Harmony with Nature: The story highlights the interconnectedness of all living beings with the cycles of nature, emphasizing a harmonious existence.

Moral Lessons: The tale imparts wisdom about patience and the importance of understanding and aligning with natural rhythms.

► From the same Region or People

Learn more about the Aboriginal Australians


At the beginning of winter, the iguanas hide themselves in their homes in the sand; the black eagle hawks go into their nests; the garbarlee or shingle-backs hide themselves in little logs, just big enough to hold them; the iguanas dig a long way into the sand and cover up the passage behind them, as they go along. They all stay in their winter homes until Mayrah blows the winter away. Mayrah first blows up a thunderstorm. When the iguanas hear the thunder, they know the spring is not far off, so they begin making a passage to go out again, but they do not leave their winter home until the Curreequinquin, or butcher birds sing all day almost without ceasing “Goore, goore, goore, goore.”

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Then they know that Mayrah has really blown the winter away, for the birds are beginning to pair and build their nests. So they open their eyes and come out on the green earth again. And when the black fellows hear the curreequinquins singing “Goore, goore,” they know that they can go out and find iguanas again, and find them fatter than when they went away with the coming of winter. Then, too, will they find piggiebillahs hurrying along to get away from their young ones, which they have buried in the sand and left to shift for themselves, for no longer can they carry them, as the spines of the young ones begin to prick them in their pouch. So they leave them and hurry away, that they may not hear their cry. They know they shall meet them again later on, when they are grown big. Then as Mayrah softly blows, the flowers one by one open, and the bees come out again to gather honey. Every bird wears his gayest plumage and sings his sweetest song to attract a mate, and in pairs they go to build their nests. And still Mayrah softly blows until the land is one of plenty; then Yhi the sun chases her back whence she came, and the flowers droop and the birds sing only in the early morning. For Yhi rules in the land until the storms are over and have cooled him, and winter takes his place to be blown away again by Mayrah the loved of all, and the bringer of plenty.


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Bunnyyarl the Flies and Wurrunnunnah the Bees

The Bunnyyarl and Wurrunnunnah, once relations sharing a camp, lived contrasting lives. The industrious Wurrunnunnah stored honey for harsh times, while the careless Bunnyyarl wasted time, relying on others. Tired of their burden, the Wurrunnunnah left and became wild bees, symbolizing hard work. The lazy Bunnyyarls, left behind, were transformed into flies, embodying idleness and dependence.

Source
Australian Legendary Tales
collected by Mrs. K. Langloh Parker
London & Melbourne, 1896


► Themes of the story

Transformation: The narrative depicts the metamorphosis of the Wurrunnunnah into wild bees and the Bunnyyarl into flies, symbolizing their inherent traits.

Moral Lessons: The tale imparts a lesson on the virtues of hard work and the consequences of laziness, highlighting the importance of diligence.

Cunning and Deception: The Bunnyyarl attempt to rely on the Wurrunnunnah’s efforts instead of contributing themselves, showcasing themes of dependence and exploitation.

► From the same Region or People

Learn more about the Aboriginal Australians


The Bunnyyarl and Wurrunnunnah were relations, and lived in one camp. The Wurrunnunnah were very hardworking, always trying to gather food in a time of plenty, to lay in a store for a time of famine. The Bunnyyarl used to give no heed to the future, but used to waste their time playing round any rubbish, and never thinking even of laying up any provisions. One day the Wurrunnunnah said, “Come out with us and gather honey from flowers. Soon will the winter winds blow the flowers away, and there will be no more honey to gather.”

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“No,” said the Bunnyyarl, “we have something to look to here.” And off they went, turning over some rubbish and wasting their time, knowing whatever the Wurrunnunnah brought they would share with them. The Wurrunnunnah went alone and left the Bunnyyarl to their rubbish. The Wurrunnunnah gathered the flowers and stored the honey, and never more went back to live with the Bunnyyarls, for they were tired of doing all the work.

As time went on the Wurrunnunnah were changed into little wild bees, and the lazy Bunnyyarls were changed into flies.


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Dinewan the Emu, and Wahn the Crows

Dinewan and his two wives camped out during a rainstorm, sheltering under a bark humpy. Dinewan repeatedly sabotaged the shelter to force his wives outside, finding amusement in their struggles. Realizing his mischief, the wives sought revenge, tossing hot coals onto him. Burned, Dinewan fled into the rain, while his wives stayed dry, laughing at his plight.

Source
Australian Legendary Tales
collected by Mrs. K. Langloh Parker
London & Melbourne, 1896


► Themes of the story

Trickster: Dinewan repeatedly deceives his wives by sabotaging their shelter, finding amusement in their discomfort.

Revenge and Justice: The wives, upon discovering Dinewan’s mischief, retaliate by throwing hot coals on him, delivering retribution for his actions.

Moral Lessons: The narrative imparts a lesson about the consequences of deceit and the importance of treating others with respect.

► From the same Region or People

Learn more about the Aboriginal Australians


Dinewan and his two wives, the Wahn, were camping out. Seeing some clouds gathering, they made a bark humpy. It came on to rain, and they all took shelter under it. Dinewan, when his wives were not looking, gave a kick against a piece of bark at one side of the humpy, knocked it down, then told his wives to go and put it up again. When they were outside putting it up, he gave a kick, and knocked down a piece on the other side; so no sooner were they in again than out they had to go. This he did time after time, until at last they su spected him, and decided that one of them would watch.

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The one who was watching saw Dinewan laugh to himself and go and knock down the bark they had just put up, chuckling at the thought of his wives having to go out in the wet and cold to put it up, while he had his supper dry and comfortably inside. The one who saw him told the other, and they decided to teach him a lesson. So in they came, each with a piece of bark filled with hot coals. They went straight up to Dinewan, who was lying down laughing.

“Now,” they said, “you shall feel as hot we did cold.” And they threw the coals over him. Dinewan jumped up, crying aloud with the pain, for he was badly burnt. He rolled himself over, and ran into the rain; and his wives stayed inside, and laughed aloud at him.


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Mooregoo the Mopoke, and Bahloo the Moon

Mooregoo the Mopoke, proud of his handmade weapons and opossum rugs, refused to lend or give any to Bahloo, the moon, who sought shelter on a cold night. Bahloo built his own shelter, and a relentless rain flooded the land. Mooregoo drowned, his creations scattered or ruined. The tale warns against selfishness and the consequences of hoarding one’s creations.

Source
Australian Legendary Tales
collected by Mrs. K. Langloh Parker
London & Melbourne, 1896


► Themes of the story

Divine Intervention: Bahloo, representing the moon, influences mortal affairs by causing a flood.

Conflict with Nature: Mooregoo faces the devastating force of a relentless flood.

Moral Lessons: The narrative warns against selfishness and the consequences of hoarding one’s creations.

► From the same Region or People

Learn more about the Aboriginal Australians


Mooregoo the Mopoke had been camped away by himself for a long time. While alone he had made a great number of boomerangs, nullah-nullahs, spears, neilahmans, and opossum rugs. Well had he carved the weapons with the teeth of opossums, and brightly had he painted the inside of the rugs with coloured designs, and strongly had he sewn them with the sinews of opossums, threaded in the needle made of the little bone taken from the leg of an emu. As Mooregoo looked at his work he was proud of all he had done.

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One night Babloo the moon came to his camp, and said: “Lend me one of your opossum rugs.”

“No. I lend not my rugs.”

“Then give me one.”

“No. I give not my rugs.”

Looking round, Bahloo saw the beautifully carved weapons, so he said, “Then give me, Mooregoo, some of your weapons.”

“No, I give, never, what I have made, to another.”

Again Bahloo said, “The night is cold. Lend me a rug.”

“I have spoken,” said Mooregoo. “I never lend my rugs.”

Barloo said no more, but went away, cut some bark and made a dardurr for himself. When it was finished and he safely housed in it, down came the rain in torrents. And it rained without ceasing until the whole country was flooded. Mooregoo was drowned. His weapons floated about and drifted apart, and his rugs rotted in the water.


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Narahdarn the Bat

Narahdarn the bat sought honey by tracking a bee with a feather. Forcing his wives to retrieve it, he cut off their arms when they got stuck, leading to their deaths. Their mother sought justice, rallying her tribe. During a ceremonial corrobboree, Narahdarn was seized and thrown into the fire, avenging the Bilber women and ending his cruelty.

Source
Australian Legendary Tales
collected by Mrs. K. Langloh Parker
London & Melbourne, 1896


► Themes of the story

Cunning and Deception: Narahdarn uses a deceptive method to track the bee by attaching a feather, showcasing his cunning nature.

Revenge and Justice: The mother of the deceased wives seeks justice for her daughters’ deaths, leading to Narahdarn’s punishment during the corrobboree.

Moral Lessons: The tale imparts lessons on the consequences of cruelty and the importance of justice within a community.

► From the same Region or People

Learn more about the Aboriginal Australians


Narahdarn, the bat, wanted honey. He watched until he saw a Wurranunnah, or bee, alight. He caught it, stuck a white feather between its hind legs, let it go and followed it. He knew he could see the white feather, and so follow the bee to its nest. He ordered his two wives, of the Bilber tribe, to follow him with wirrees to carry home the honey in. Night came on and Wurranunnah the bee had not reached home. Narahdarn caught him, imprisoned him under bark, and kept him safely there until next morning. When it was light enough to see, Narahdarn let the bee go again, and followed him to his nest, in a gunnyanny tree.

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Marking the tree with his comebo that he might know it again, he returned to hurry on his wives who were some way behind. He wanted them to come on, climb the tree, and chop out the honey. When they reached the marked tree one of the women climbed up. She called out to Narahdarn that the honey was in a split in the tree. He called back to her to put her hand in and get it out. She put her arm in, but found she could not get it out again. Narahdarn climbed up to help her, but found when he reached her that the only way to free her was to cut off her arm. This he did before she had time to realise what he was going to do, and protest. So great was the shock to her that she died instantly. Narahdarn carried down her lifeless body and commanded her sister, his other wife, to go up, chop out the arm, and get the honey. She protested, declaring the bees would have taken the honey away by now.

“Not so,” he said; “go at once.”

Every excuse she could think of, to save herself, she made. But her excuses were in vain, and Narahdarn only became furious with her for making them, and, brandishing his boondi, drove her up the tree. She managed to get her arm in beside her sister’s, but there it stuck and she could not move it. Narahdarn, who was watching her, saw what had happened and followed her up the tree. Finding he could not pull her arm out, in spite of her cries, he chopped it off, as he had done her sister’s. After one shriek, as he drove his comebo through her arm, she was silent. He said, “Come down, and I will chop out the bees’ nest.” But she did not answer him, and he saw that she too was dead. Then he was frightened, and climbed quickly down the gunnyanny tree; taking her body to the ground with him, he laid it beside her sister’s, and quickly he hurried from the spot, taking no further thought of the honey. As he neared his camp, two little sisters of his wives ran out to meet him, thinking their sisters would be with him, and that they would give them a taste of the honey they knew they had gone out to get. But to their surprise Narahdarn came alone, and as he drew near to them they saw his arms were covered with blood. And his face had a fierce look on it, which frightened them from even asking where their sisters were. They ran and told their mother that Narahdarn had returned alone, that he looked fierce and angry, also his arms were covered with blood. Out went the mother of the Bilbers, and she said, “Where are my daughters, Narahdarn? Forth went they this morning to bring home the honey you found. You come back alone. You bring no honey. Your look is fierce, as of one who fights, and your arms are covered with blood. Tell me, I say, where are my daughters?”

“Ask me not, Bilber. Ask Wurranunnah the bee, he may know. Narahdarn the bat knows nothing.” And he wrapped himself in a silence which no questioning could pierce. Leaving him there, before his camp, the mother of the Bilbers returned to her dardurr and told her tribe that her daughters were gone, and Narahdarn, their husband, would tell her nothing of them. But she felt sure he knew their fate, and certain she was that he had some tale to tell, for his arms were covered with blood.

The chief of her tribe listened to her. When she had finished and begun to wail for her daughters, whom she thought she would see no more, he said, “Mother of the Bilbers, your daughters shall be avenged if aught has happened to them at the hands of Narahdarn. Fresh are his tracks, and the young men of your tribe shall follow whence they have come, and finding what Narahdarn has done, swiftly shall they return. Then shall we hold a corrobboree, and if your daughters fell at his hand Narahdarn shall be punished.”

The mother of the Bilbers said: “Well have you spoken, oh my relation. Now speed ye the young men lest the rain fall or the dust blow and the tracks be lost.” Then forth went the fleetest footed and the keenest eyed of the young men of the tribe. Ere long, back they came to the camp with the news of the fate of the Bilbers.

That night was the corrobboree held. The women sat round in a half-circle, and chanted a monotonous chant, keeping time by hitting, some of them, two boomerangs together, and others beating their rolled up opossum rugs.

Big fires were lit on the edge of the scrub, throwing light on the dancers as they came dancing out from their camps, painted in all manner of designs, waywahs round their waists, tufts of feathers in their hair, and carrying in their hands painted wands. Heading the procession as the men filed out from the scrub into a cleared space in front of the women, came Narahdarn. The light of the fires lit up the tree tops, the dark balahs showed out in fantastic shapes, and weird indeed was the scene as slowly the men danced round; louder clicked the boomerangs and louder grew the chanting of the women; higher were the fires piled, until the flames shot their coloured tongues round the trunks of the trees and high into the air. One fire was bigger than all, and towards it the dancers edged Narahdarn; then the voice of the mother of the Bilbers shrieked in the chanting, high above that of the other women. As Narahdarn turned from the fire to dance back he found a wall of men confronting him. These quickly seized him and hurled him into the madly-leaping fire before him, where he perished in the flames. And so were the Bilbers avenged.


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Oongnairwah and Guinarey

Oongnairwah, the diver, and Guinarey, the eagle hawk, organized pelicans, swans, and others to drive fish into their net. Despite warnings from Deereeree and Burreenjin about an alligator, they ignored the danger. The alligator attacked, drowning everyone and staining the creek red with blood. The site, called Goomade, remains red forever, marking the tragic event.

Source
Australian Legendary Tales
collected by Mrs. K. Langloh Parker
London & Melbourne, 1896


► Themes of the story

Loss and Renewal: The tragic loss of the fishermen is memorialized by the permanently red-stained creek, symbolizing the enduring impact of the event.

Moral Lessons: The tale imparts a cautionary message about the consequences of ignoring warnings and underestimating natural dangers.

Sacred Spaces: The site of the tragedy, Goomade, becomes a significant location marked by the blood-red creek, holding cultural and historical importance.

► From the same Region or People

Learn more about the Aboriginal Australians


Oongnairwah, the diver, and Guinarey, the eagle hawk, told all the pelicans, black swans, cranes, and many others, that they would take their net to the creek and catch fish, if some of them would go and beat the fish down towards the net.

Gladly went the pelicans, black swans, and the rest to the creek. In they jumped, and splashed the water about to scare the fish down towards where Oongnairwah and Guinarey were stationed with their net.

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Presently little Deereeree, the wagtail, and Burreenjin, the peewee, who were on the bank sitting on a stump, called out, “Look out, we saw the back of an alligator in the water.” The diver and eagle hawk called back, “Go away, then. The wind blows from you towards him. Go back or he will smell you.”

But Deereeree and Burreenjin were watching the fishing and did not heed what was said to them. Soon the alligator smelt them, and he lashed out with his tail, splashing the water so high, and lashing so furiously, that all the fishermen were drowned, even Deereeree and Burreenjin on the bank–not one escaped, And red was the bank of the creek, and red the stump whereon Deereeree and Burreenjin had sat, with the blood of the slain. And the place is called Goomade and is red for ever.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The Mayamah

A group of Gooeeays, adorned in war-paint and armed, sought to ambush their enemies, only to find an empty camp guarded by an old dog. When the dog revealed the others had gone to a borah, the Gooeeays were magically turned to stone along with their weapons and adornments. The site near Beemery now holds beautiful stones, symbolizing their transformation.

Source
Australian Legendary Tales
collected by Mrs. K. Langloh Parker
London & Melbourne, 1896


► Themes of the story

Divine Punishment: The Gooeeays’ malicious intent leads to their petrification, serving as a form of retribution for their hostile actions.

Sacred Spaces: The site near Beemery, where the stone figures stand, becomes a place of spiritual significance, symbolizing the consequences of the Gooeeays’ actions.

Moral Lessons: The tale imparts a lesson on the repercussions of harboring ill intentions and the protective power of mystical forces.

► From the same Region or People

Learn more about the Aboriginal Australians


The blacks had all left their camp and gone away to attend a borah. Nothing was left in the camp but one very old dog, too old to travel. After the blacks had been gone about three days, one night came their enemies, the Gooeeays, intending to surprise them and kill them. Painted in all the glory of their war-paint came the Gooeeays, their hair tied in top-knots and ornamented with feathers and kangaroos’ teeth. Their waywahs of paddy, melon, and kangaroo rat skins cut in strips, round their waists, were new and strong, holding firmly some of their boomerangs and woggoorahs, which they had stuck through them.

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But prepared as they were for conquest, they found only a deserted camp containing naught but one old dog. They asked the old dog where the blacks were gone. But he only shook his head. Again and again they asked him, and again and again he only shook his head. At last some of the black fellows raised their spears and their moorillahs or nullah-nullahs, saying:

“If you do not tell us where the blacks are gone, we shall kill you.”

Then spoke the old dog, saying only: “Gone to the borah.”

And as he spoke every one of the Gooeeays and everything they had with them was turned to stone. Even the waywahs round their waists, the top-knots on their heads, and the spears in their hands, even these turned to stone. And when the blacks returned to their camp long afterwards, when the borah was over, and the boys, who had been made young men, gone out into the bush to undergo their novitiate, each with his solitary guardian, then saw the blacks, their enemies, the Gooeeays, standing round their old camp, as if to attack it. But instead of being men of flesh, they were men of stone–they, their weapons, their waywahs, and all that belonged to them, stone.

And at that place are to be found stones or mayamahs of great beauty, striped and marked and coloured as were the men painted.

And the place of the mayamah is on one of the mounts near Beemery.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Gooloo the Magpie, and the Wahroogah

Gooloo, an old and wicked woman, deceives a tribe of women into leaving their children in her care while they gather food. Once the mothers depart, she abducts the children, locking them in her hidden home. The mothers return to an empty camp, their children missing. Despite hearing distant cries, neither they nor the men can find them, leaving the tribe mourning their loss and regretting their trust in Gooloo.

Source
Australian Legendary Tales
collected by Mrs. K. Langloh Parker
London & Melbourne, 1896


► Themes of the story

Cunning and Deception: Gooloo deceives the mothers by persuading them to leave their children in her care, only to abduct them once the mothers depart.

Family Dynamics: The narrative centers on the relationship between the mothers and their children, highlighting the trust placed in caregivers and the devastating impact of betrayal on familial bonds.

Moral Lessons: The tale imparts a cautionary message about the dangers of misplaced trust and the importance of vigilance in protecting one’s family.

► From the same Region or People

Learn more about the Aboriginal Australians


Gooloo was a very old woman, and a very wicked old woman too, as this story will tell. During all the past season, when the grass was thick with seed, she had gathered much doonburr, which she crushed into meal as she wanted it for food. She used to crush it on a big flat stone with small flat stones–the big stone was called a dayoorl. Gooloo ground a great deal of the doonburr seed to put away for immediate use, the rest she kept whole, to be ground as required.

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Soon after she had finished her first grinding, a neighbouring tribe came along and camped near where she was. One day the men all went out hunting, leaving the women and the children in the camp. After the men had been gone a little while, Gooloo the magpie came to their camp to talk to the women. She said, “Why do you not go hunting too? Many are the nests of the wurranunnahs round here, and thick is the honey in them. Many and ripe are the bumbles hanging now on the humble trees; red is the fruit of the grooees, and opening with ripeness the fruit of the guiebets. Yet you sit in the camp and hunger, until your husbands return with the dinewan and bowrah they have gone forth to slay. Go, women, and gather of the plenty that surrounds you. I will take care of your children, the little Wahroogabs.”

“Your words are wise,” the women said. “It is foolish to sit here and hunger, when near at hand yams are thick in the ground, and many fruits wait but the plucking. We will go and fill quickly our comebees and goolays, but our children we will take with us.”

“Not so,” said Gooloo, “foolish indeed were you to do that. You would tire the little feet of those that run, and tire yourselves with the burden of those that have to be carried. No, take forth your comebees and goolays empty, that ye may bring back the more. Many are the spoils that wait only the hand of the gatherer. Look ye, I have a durrie made of fresh doonburr seed, cooking just now on that bark between two fires; that shall your children eat, and swiftly shall I make them another. They shall eat and be full ere their mothers are out of sight. See, they come to me now, they hunger for durrie, and well will I feed them. Haste ye then, that ye may return in time to make ready the fires for cooking the meat your husbands will bring. Glad will your husbands be when they see that ye have filled your goolays and comebees with fruits, and your wirrees with honey. Haste ye, I say, and do well.”

Having listened to the words of Gooloo, the women decided to do as she said, and, leaving their children with her, they started forth with empty comebees, and armed with combos, with which to chop out the bees’ nests and opossums, and with yam sticks to dig up yams.

When the women had gone, Gooloo gathered the children round her and fed them with durrie, hot from the coals. Honey, too, she gave them, and bumbles which she had buried to ripen. When they had eaten, she hurried them off to her real home, built in a hollow tree, a little distance away from where she had been cooking her durrie. Into her house she hurriedly thrust them, followed quickly herself, and made all secure. Here she fed them again, but the children had already satisfied their hunger, and now they missed their mothers and began to cry. Their crying reached the ears of the women as they were returning to their camp. Quickly they came at the sound which is not good in a mother’s ears. As they quickened their steps they thought how soon the spoils that lay heavy in their comebees would comfort their children. And happy they, the mothers, would feel when they fed the Wahroogahs with the dainties they had gathered for them. Soon they reached the camp, but, alas! where were their children? And where was Gooloo the magpie?

“They are playing wahgoo,” they said, “and have hidden themselves.”

The mothers hunted all round for them, and called aloud the names of their children and Gooloo. But no answer could they hear and no trace could they find. And yet every now and then they heard the sound of children wailing. But seek as they would they found them not. Then loudly wailed the mothers themselves for their lost Wahroogahs, and, wailing, returned to the camp to wait the coming of the black fellows. Heavy were their hearts, and sad were their faces when their husbands returned. They hastened to tell the black fellows when they came, how Gooloo had persuaded them to go hunting, promising if they did so that she would feed the hungry Wahroogahs, and care for them while they were away, but–and here they wailed again for their poor Wahroogahs. They told how they had listened to her words and gone; truth had she told of the plenty round, their comebees and goolays were full of fruits and spoils they had gathered, but, alas! they came home with them laden only to find their children gone and Gooloo gone too. And no trace could they find of either, though at times they heard a sound as of children wailing.

Then wroth were the men, saying: “What mothers are ye to leave your young to a stranger, and that stranger a Gooloo, ever a treacherous race? Did we not go forth to gain food for you and our children? Saw ye ever your husbands return from the chase empty handed? Then why, when ye knew we were gone hunting, must ye too go forth and leave our helpless ones to a stranger? Oh, evil, evil indeed is the time that has come when a mother forgets her child. Stay ye in the camp while we go forth to hunt for our lost Wahroogahs. Heavy will be our hands on the women if we return without them.”

The men hunted the bush round for miles, but found no trace of the lost Wahroogahs, though they too heard at times a noise as of children’s voices wailing.

But beyond the wailing which echoed in the mothers’ ears for ever, no trace was found of the children. For many days the women sat in the camp mourning for their lost Wahroogahs, and beating their heads because they had listened to the voice of Gooloo.


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Story of the fox and the wolf

This is the usual Old World story telling how Fox pretended to fish through a hole in the ice, and then tempted Wolf to do the same: wolf lost his tail in the Ice. Fox feigned death, and was picked up by a passing farmer, etc. I give here only an episode which seems of local character.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1

New York, 1918


► Themes of the story

Cunning and Deception: The narrative centers on the fox’s use of deceit to achieve her goals.

Conflict with Nature: The characters’ interactions with natural elements, such as the icy environment, play a significant role in the tale.

Moral Lessons: The story imparts lessons about the consequences of deceit and gullibility.

► From the same Region or People

Learn more about the Chuvan people


Told by Mary Alin, a Russianized Chuvantzi woman. Recorded by Mrs. Sophie Bogoras in the village of Markova, the Anadyr country, winter of 1900.

The man pursued Fox with dogs, but Fox succeeded in plunging into the nest of a polar Owl. [Some of the nests of these large owls are said to be placed within hollow trunks of trees, or among piles of driftwood which are found at certain places all along the arctic coast.] The man chopped at the trunk with his heavy ax.

“O gossip! I want to fly out.”

“Ah, gossip! do as if you have too; but before doing so please pass water upon my neck,” said the Fox.

Owl passed water upon Fox’s neck. When the man caught Fox by the neck, she slipped out of his fingers and ran off. The dogs followed her. She ran to and fro, until she was tired.

Then she called to Owl, “O gossip! teach me how to fly.”

► Continue reading…

“All right! Sit down on my back!”

The owl alighted and carried off Fox. They flew up high into the air.

“Oh dear!” said Fox. “I know how to fly, but I do not know how to alight.”

Owl pretended to throw her down. “O Lord! let it be upon the moss! O God! let it be upon a soft place!”

Owl threw her down and Fox was killed.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page